English
These are said to be exhortations for those with outflows to enter this supreme path, and so forth. These methods are the five unsurpassed paths of the Great Perfection of Self-Nature, which are the most supremely excellent of all the all-knowing Sun-like Kinsman's own tenets. Those who believe that the ultimate state can be attained in one lifetime should know that from beginningless time, they have been associating with the companion of ignorance, led astray by the deception of inverted confusion, bound in the unbearable, terrifying, hair-raising, and dreadful wilderness of endless samsara, tightly bound by the iron chains of the actions of the ten non-virtues and the eighty-four thousand afflictions, exhausting all possibilities of existence. From this day forward, generate a strong sense of revulsion towards being bound, like a waterfall cascading down a steep cliff, and quickly enter the city of peaceful holiness and great bliss, attain nirvana, and seize the kingdom of the four bodies. You should draw near to this supreme means or path. Nowadays, having abandoned the light of good intelligence of hearing and contemplation, they are plunged into the wondrous darkness of ignorance, treating the true meaning like a blind person, merely understanding self-awareness and emptiness as the goal, and then saying, "I am a fortunate one of the Great Perfection, having directly realized the nature of reality, not fearing nirvana, not fearing samsara. Although the body of the degenerate age has not become like the previous victors, because it is the same as those realizations, as soon as the body disintegrates, like the sky after a pot is broken, I will go to the realm of the Dharmakaya." And so they freely drink black alcohol and engage in vulgar behavior. Furthermore, some, no matter which school they belong to, treat the nectar sadhana practices blessed by the eight vidyadharas as hunting tools, offering fresh, red animal flesh and blood to the Three Jewels in villages, presuming that they are making offerings, but in reality, they are very skilled in the materialist rituals of the tirthikas. These people are undoubtedly the powerful iron hammers of demons, uprooting the precious tree of the Buddha's teachings. Thinking of this, I even shed tears. Moreover, the great charioteer, Nagarjuna, said: Now, extremely wicked people destroy the teachings of the Victorious Ones.
Chinese
太阳快要落山了。 现在，那些不值得赞扬的恶行和邪见之人， 愚昧的人们不会砍断世尊的教法之树。 现在，那些没有慈悲心的人， 抛弃了宗教，随心所欲地制造。 因为他们看不到干涸的彼岸， 所以不会推倒教法的胜利幢。 现在，那些难以调伏、不知羞耻的人， 喜欢罪恶，伪装自己。 罪恶之人不会砍断佛陀的教法之桥。 现在，那些剃光头却不接受教诲的人， 用放荡的行为玷污身体。 奸诈之徒不会摧毁教法的贸易时期。 现在，那些愤怒、傲慢， 从事争斗，贪恋财富的人， 做各种罪恶的人不会破坏正法的船只。 现在，佛陀的教法也， 只剩下一点点了。 佛陀的教法，雪域之海， 不会长久，将会干涸。 狮子吼的教法， 被时间之轮彻底摧毁后， 会迅速地毁灭。 当出现这样的时代时， 那些渴望安乐的人们，为了利益， 现在是好好思考的时候了。 作恶的时间之轮， 那些堕落的智慧和虚伪的人们， 不知道如何依靠。 他们亲近罪恶，憎恨戒律， 害怕寂静，喜欢喧嚣。 不聪明却喜欢胡说八道的老师们， 变得残暴、傲慢。 因为信任恶人， 所以破坏了佛陀的教法。 寂静安乐的时代已经结束， 残暴不忍的时代即将到来。 有智慧的人们和， 作为见证的人们都将消失。 当出现这样的时代时， 离开自己的家园， 去往其他的地区， 在那里，在森林的边缘， 减少说话，安静地生活。 因为这样的时代已经来临，所以渴望解脱的人们，不要让无明遮蔽了对究竟贫困的渴望，不要只相信表面上的八种世间法的壮丽景象，而是应该把听闻和思考佛经视为敌人，从而致力于追求今生的荣耀，或者，即使在寂静的地方修行，也要把追求轮回顶端的见解的禅定，误认为是般若波罗蜜多，从而虚度一生。
English
The sun is about to set. Now, those unworthy of praise, with evil deeds and wrong views, The ignorant will not cut down the tree of the Buddha's teachings. Now, those without compassion, Abandon religion and create as they please. Because they cannot see the dry far shore, They will not overthrow the victory banner of the teachings. Now, those who are difficult to tame and have no shame, Delight in sin and pretend to be virtuous. The sinful will not break the bridge of the Buddha's teachings. Now, those who shave their heads but do not receive instruction, Defile their bodies with immoral behavior. The deceitful will not destroy the trading season of the teachings. Now, those who are angry and arrogant, Engage in strife and are attached to wealth, Those who commit various sins will not destroy the ship of Dharma. Now, the Buddha's teachings are also, Only a little bit remains. The Buddha's teachings, the ocean of the snowy land, Will not last long and will dry up. The teachings of the lion's roar, After being completely destroyed by the wheel of time, Will quickly perish. When such times arise, Those who desire happiness, for the sake of benefit, Now is the time to think carefully. The evil-doing wheel of time, Those with corrupt wisdom and hypocrisy, Do not know how to rely. They associate with evil and hate discipline, Fear solitude and desire chaos. Teachers who are not wise but like to babble nonsense, Become cruel and arrogant. Because they trust evil people, They ruin the Buddha's teachings. The time of peace and happiness has ended, The time of cruelty and intolerance is coming. Wise people and, Witnesses will disappear. When such times arise, Leave your homeland, Go to other regions, There, on the edge of the forest, Reduce speech and live quietly. Because such a time has come, those who desire liberation should not let ignorance obscure their desire for ultimate poverty, and should not only believe in the superficial splendor of the eight worldly dharmas, but should regard listening to and contemplating the Buddhist scriptures as enemies, thereby dedicating themselves to pursuing the glory of this life, or, even if practicing in solitude, they should mistake the samadhi of pursuing the views of the peak of existence as Prajnaparamita, thereby wasting their lives.
Chinese
那些愚钝之人将牧牛者视为佛陀，这真是不可理喻。正如所说：力量、财富、财产等等，皆是现世的；总是致力于仅仅实现自己的愿望；即使被称为净饭王的儿子（释迦牟尼佛）的化身，对愿望的渴求又怎能从内心平息？又说：今生勤奋学习且有智慧的人被认为是普通人，而那些不学习、未受教的人却被视为圣人。这个将黄金和墨水互换的国家，即使被称为中央之国，也像野蛮人的城市一样。正如所说的那样。有些人仅仅因为梦境清晰，或者出现微弱的预知能力，或者从无形的声音中得知好坏，或者仅仅获得空行母的预言，就变得自负和骄傲，这也是被魔所控制的征兆。《集经》中说：如果菩萨自诩预言，要知道，心怀骄傲的人心胸狭窄。从名字的基础开始，魔会靠近并说：这是你和你父母，以及你七代祖先的名字，当你会成佛时的名字是这个。无论出现怎样的戒律、三摩地和瑜伽，你以前的功德也是这样的。听到这些话后，骄傲自满的菩萨，要知道，是被魔完全控制且心胸狭窄的人。一般来说，在瑜伽士的体验中，具有完全清净智慧的空行母不会出现在世间，而是食肉业的空行母会唤醒瑜伽士的体验。那时，如果不执着于预言的真实性，而是将其置于无所事事的状态，那么空行母就会被自己掌控，一切事业都会成功，所有行为都会圆满。如果产生骄傲，那就是自己被空行母掌控，要知道，这是魔的欺骗。因此，朋友们，通达一切教法无有矛盾，让所有经论都显现为教诲，彻底了解实相，直至亲见法性真面目。不要只停留在片面，而要在经续的众多论典中，以闻思的智慧不断提升，并在具德上师面前，将一生奉献于趋向涅槃的教诲，并在内心深处熟练掌握，从而从外在的轮回中解脱出来，摆脱无数的过患。
English
It is unreasonable to regard cowherds as Buddhas among those who are dull. As it is said: Power, wealth, possessions, etc., are all of this life; always striving to fulfill only one's own desires; even if renowned as an emanation of the son of Śuddhodana (Śākyamuni Buddha), how can the thirst for desires be quenched from the heart? It is also said: Those who diligently study and are wise in this life are considered ordinary people, while those who do not study and are untaught are regarded as holy beings. This country that exchanges gold for ink, even if called the central country, is like a city of barbarians. As it is said. Some people become arrogant and proud merely because their dreams are clear, or they have a slight precognitive ability, or they know good and bad from formless sounds, or they merely receive a prophecy from a ḍākiṇī, which is also a sign of being controlled by demons. The *Compendium of Sūtras* says: If a Bodhisattva boasts of prophecy, know that the one who harbors pride is narrow-minded. Starting from the basis of the name, the demon draws near and says: This is the name of you and your parents, and of your seven generations of ancestors, and this is the name by which you will become a Buddha. Whatever discipline, samādhi, and yoga may arise, your previous qualities were also like this. Having heard these words, the arrogant Bodhisattva, know that he is completely controlled by the demon and is narrow-minded. In general, in the experience of a yogi, a ḍākiṇī with completely pure wisdom does not appear in the world, but a flesh-eating ḍākiṇī awakens the experience of the yogi. At that time, if one does not cling to the truth of the prophecy but leaves it in a state of non-elaboration, then the ḍākiṇī will be under one's control, and all undertakings will be successful and all actions will be completed. If pride arises, then one is controlled by the ḍākiṇī, know that this is the deception of the demon. Therefore, friends, understand that all teachings are without contradiction, let all scriptures appear as instructions, thoroughly understand the true nature, until you see the true face of reality itself. Do not remain only on one side, but in the numerous treatises of the sūtras and tantras, constantly improve with the wisdom of hearing and thinking, and in the presence of a qualified guru, dedicate your life to the teachings that lead to nirvāṇa, and become proficient in them from the depths of your heart, thereby freeing yourself from the external saṃsāra and escaping countless faults.
Chinese
今天是从监狱中占据无畏堡垒的时候了。《功德宝藏论》第十二章的注释。 现在，要确定果法，有两种方式：不是从自己的法性之外产生的道理；以及身和智慧的自性分别解说。第一种，是从“如是”等词语来阐述的。像这样， хорошо 领悟了基和道的体性之后，最终圆满时所能获得的果，无论是身还是智慧，都不是从其他地方产生的，而是昆吉的污垢 очиститься 后，平息于心和心所的法界中。为什么呢？就像上面广泛解释的那样，在未确定于轮回或涅槃的自生圆成基中，基现动摇，我执习气是所知境，能知境执着部分的八识是如云般的近取尘垢，遮蔽了本来清净，一旦完全清净的瞬间，具二智的智慧如太阳般，无有遮蔽地显现为自性光明。如《宝性论》所说：过患具有突发性，功德具有自性，因此，如同先前一样，之后也是如此，是不变的法性。又说：自性光明被称为如太阳和虚空般，从突发的烦恼和所知如浓厚云雾般的遮蔽中解脱出来，无垢的佛陀具足一切功德，是常恒不变的金刚佛。这是依靠不分别和分别智慧而获得的。第二种，《自生圆满》中说：五身如同智慧法。又《文殊幻网经》中说：是佛陀五身的自性，是遍主五智的主宰。从与五智相关的五身的体性来说，第一种，是从“突发”等词语来阐述的。本体从一开始就远离戏论而清净，舍弃并清净了突发的尘垢及其部分，是具足二净的殊胜菩提之物。原始的佛陀是无愿的法界。如同满月，戏论是显现的对境而具有光明，如同在空的体性中消失于不可见的虚空中一样，在一切方面
English
Today is the time to seize an impregnable fortress of fearlessness from prison. Commentary on the twelfth chapter of "The Treasury of Precious Qualities." Now, there are two ways to ascertain the Dharma of Results: the principle that it is not other than one's own Dharma-nature; and the specific explanation of the nature of Body and Wisdom. The first is explained by "Thus it is," etc. Thus, having well understood the characteristics of the Ground and the Path, whatever fruit of Body and Wisdom is attainable at the time of ultimate completion, it does not arise from elsewhere, but the defilements of the ālaya having cleared, it is pacified in the Dharmadhatu of mind and mental events. Why? As explained extensively above, in the spontaneously accomplished Ground that is not determined in either samsara or nirvana, the Ground-appearance stirs from the Ground, the habitual tendencies of self-grasping are the object of knowledge, and the eight consciousnesses that grasp the part of the knower are like clouds of clinging defilements, obscuring the primordial purity. But when it is completely purified, the wisdom of the two knowledges, like the sun, is clear in its own light without obscuration. As it says in the Uttaratantra: "Faults are endowed with adventitiousness, and qualities are endowed with self-nature, therefore, as before, so afterwards, it is an unchanging Dharma-nature." And: "The self-nature is said to be clear light, like the sun and the sky, by adventitiousness, having been freed from the obscuration of dense clouds of disturbing emotions and objects of knowledge, the stainless Buddha is endowed with all qualities, the eternal and unchanging Buddha himself. This is attained by relying on non-conceptual and discriminating wisdom in the Dharma." The second is: In "Spontaneous Perfection" it says: "The five bodies are like the supreme Dharma of wisdom." And in the Manjushri Net it says: "Is the nature of the five bodies of the Buddha, is the master of the five pervasive wisdoms." From the characteristics of the five bodies related to the five wisdoms, the first is explained by "adventitious," etc. The essence is pure from the beginning by being free from elaboration, and having abandoned and purified the adventitious defilements and their parts, it is the object of supreme enlightenment endowed with two purities. The primordial Buddha is the wishless Dharmadhatu. Like the full moon, elaboration is clear because it is the object of appearance, like disappearing into the invisible space in the nature of emptiness, in all aspects